Patristic Wisdom: Looking to the First Sunday after Christmas

But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, “Abba, Father!” Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ. (Galatians 4:4–7)

Just as Christ was put under the Law to redeem those under the Law, so also did He want to be born of a woman for the sake of those who had also been born of a woman. For although He was free from sin, He received the baptism of repentance in the Jordan River ostensibly to inculcate in others, who are worldly, the need to be cleansed through baptism and be born as sons by a new spiritual adoption. John the Baptist did not by any means comprehend this and he accordingly prohibited Jesus from approaching the baptismal bath, saying, “I should be baptized by You.” Immediately thereafter the sacrament is revealed. “Let it be so now, for it is proper for us to fulfill all righteousness,” lest He who had come to save mankind should neglect human customs.

Jerome, Commentary on Galatians 2.4

Paul starts off writing to the Gentiles as “you” and then adds the Jews when he says “our.” If Paul said that the Gentiles were children of God because they believed in Christ, although they had previously been enemies, there was no doubt that Jewish believers were also children of God, since it is clear they had already been called for a long time. In ancient times they had taken this designation as a metaphor, but afterwards it was confirmed by Christ, since it could not really be true without the Spirit. This is what Paul said to the Romans: The Spirit bears witness with our spirit that we are children of God. In order to prove that we have been adopted by God as His children, God has given His Spirit to us, who reveals the sign of the Father in the children, so that we dare to say what we never would have said in our own weakness and inadequacy, which is Abba, meaning “Father.”

Ambrosiaster, Commentary on Galatians 4

Patristic Wisdom for Christmas Day

Walk through my gates and prepare a way for my people and cast the stones out of the way; raise a signal for the nations! For look, the Lord has made it heard to the end of the earth. Say to the daughter of Zion: “Look! The Savior has come near to you; He has His reward, and His work is before His face.” And he will call it “Holy People, Ransomed by the Lord,” and you will be called “Sought-After City” and “Not Forsaken.” (Isaiah 62:10–12 LXX)

For, he says, let not anyone suppose that these things have been said concerning the Jewish people, for he commands a signal to be raised for all the nations, and he proclaims his message for all until the ends of the earth. Then he clearly teaches that the daughter of Zion—the church—is to expect her Savior when he says: Say to the daughter of Zion. And he called the new church of God, who received a new name, daughter of Zion, because she is the daughter of the godly commonwealth that was formerly among the Jews. It is she whom he addresses when he says: See, your Savior has come to you, having his own reward. And one should note that this verse repeats an earlier verse: “See, the Lord comes with strength; see, his reward is with him and his work is before him”; and now: Say to the daughter of Zion, “See, your Savior has come to you, having with him his own reward and his work before him.” Therefore, this verse refers to the Savior during his first coming long ago, when he worked and suffered on behalf of the race of humankind and secured salvation from God for those who believe in him—in him who “was called Jesus,” according to the testimony of the angel. But the verse also refers to his second advent, for the Word introduces him as the judge and giver of rewards.

And he shall call it a holy people, redeemed by the Lord. But instead of And he shall call it, the text in the other Greek translations reads: and they shall call them, clearly speaking about those who will be saved. They, therefore, shall be called a holy people, redeemed by the Lord, and you the city of God, and it is to them that it has been said: You shall be called “A City Sought After” and “Not Forsaken.”

Eusebius of Caesarea, Commentary on Isaiah 62:10–12

Patristic Wisdom for Christmas Eve

Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.” So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name Jesus. (Matthew 1:18–25)

The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself. “While he thought on these things, an angel appears to Joseph in a dream.”

Do you see the mildness of the husband? So far from punishing, he did not even declare it to any one, no not even to her whom he suspected, but was thinking it over with himself, as aiming to conceal the cause even from the Virgin herself. For neither is it said that he was minded to “cast her out,” but to “put her away,” so very mild and gentle was the man. “But while he is thinking on these things, the angel appears in a dream.”…

Mark only, what a number of results are here. The man’s self-command is thoroughly shown; the word spoken in season contributes to his faith, and the history is freed from suspicion, in that it shows him to have felt what it was likely a husband would feel.

How then does the angel assure him? Hear and marvel at the wisdom of his words. For being come he saith, “Joseph, son of David, fear not to take unto you Mary your wife.” He straightway puts him in mind of David, of whom the Christ was to spring, and he doth not suffer him to be greatly perturbed, by the title of his forefathers, reminding him of the promise made to the whole race. Else wherefore doth he call him “Son of David”?

“Fear not:” and yet in another case God does not so, but when one was devising about a certain woman what he ought not, He spake the word more in a way of rebuke, and with a threat. And yet there too, the act was of ignorance, for not with knowledge did that person take Sarah; yet nevertheless He rebuked him: but here mildly. For exceeding great were the mysteries He was dispensing, and wide the interval between the two men; wherefore neither was there need of rebuke. But by saying, “fear not,” he signifies him to have been afraid, lest he should give offense to God, as retaining an adulteress; since, if it had not been for this, he would not have even thought of casting her out. In all ways then he points out that the angel came from God, bringing forward and setting before him all, both what he thought to do, and what he felt in his mind.

Now having mentioned her name, he stayed not at this, but added also, “your wife;” whereas he would not have called her so, if she had been corrupted. And here he calls her that is espoused “a wife;” as indeed the Scripture is wont to call betrothed husbands sons-in-law even before marriage. But what means, “to take unto you?” To retain her in his house, for in intention she had been now put away by him. “Her, being put away, do retain,” he says, “as committed unto you by God, not by her parents. And He commits her not for marriage; but to dwell with you; and by my voice He does commit her.” Much as Christ Himself afterwards committed her to His disciple, so even now unto Joseph.

John Chrysostom, Homily on Matthew, 4.10–11

Patristic Wisdom: Looking to the Fourth Sunday in Advent

And the Lord continued to speak Ahaz, saying, “Ask for yourself a sign from the Lord your God, up to a depth or up to a height.” And Ahaz said, “I will not ask, and I will not test the Lord.” And he said, “Hear now, house of David! Is it not a small thing for you to put up a fight with people? And how do you put up a fight with the Lord? Because of this, the Lord himself will give you a sign: Look, the maiden will become pregnant and will bear a son, and you will call his name Immanuel. He will eat butter and honey before he knows either to prefer evil or choose the good.” Because before the child knows good or bad, he refuses wickedness to choose good; and the land that you fear because of the presence of the two kings will be forsaken. But God will bring upon you and upon your people and upon the house of your father days that have not yet come since the day when Ephraim took away the king of the Assyrians from Judah. (Isaiah 7:10–17 LXX)

And again hear what was prophesied through Isaiah the prophet, that He would be born of a virgin. He said, “Behold, the virgin shall conceive and bear a son, and they will call his name, God with us.” Through the prophetic spirit God announced beforehand that things which are unimaginable and believed to be impossible for human beings would take place, in order that when it occurred it would be believed and received by faith because it had been promised. In order to ensure that someone does not accuse us of saying the same things as the poets, who say that Zeus came to women for sexual pleasure, we will explain the words of this prophecy clearly. The phrase “behold, the virgin shall conceive” means that the virgin would conceive without intercourse. If she had in fact had intercourse with someone, she would not have been a virgin. God's power came on the virgin, overshadowed her and caused her to conceive while she remained a virgin.

Justin Martyr, First Apology 33

The Savior's name, because of which He is called “God with us” by the prophet, signifies both natures of his one person. For He who, born before time from the Father, is God Himself in the fullness of time, became Emmanuel (that is, “God with us”) in His mother's womb, because He deigned to take the weakness of our nature into the unity of His person when “the Word was made flesh and dwelt among us.” In a wonderful manner He began to be what we are, while not ceasing to be what He had been, assuming our nature in such a way that He Himself would not lose what He had been.

Bede, Homilies on the Gospels 1.5

Now, since the Lord was not a mere man but was also God and knew all things, He stood in no need of reflection, inquiry, counsel or judgment. He also had a natural affinity for good and antipathy for evil. Thus it is in this sense that the prophet Isaiah, too, says, “Before the child shall know to refuse the evil, He will choose the good. For before the child knows to refuse the evil and to choose the good, He will reject the evil by choosing the good.” The “before” shows that He made no inquiry or investigation in a human manner but that since He was God and divinely subsisted in the flesh—that is to say, was personally united to the flesh—by the fact of His very being and His knowing all things He naturally possessed the good.

John of Damascus, Orthodox Faith 3.14

Patristic Wisdom: Looking to the Third Sunday in Advent

Rejoice, thirsty deserted land! Let a deserted land rejoice, and let it blossom like a lily. And the desolate places of the Jordan will blossom and rejoice. The glory of Lebanon was given to it, and the honor of Carmel. And my people will see the glory of the Lord and the exaltation of God. Be strong, hands at ease and feeble knees! Give comfort, fainthearted in mind! Be strong; do not be frightened! Look, our God is repaying judgment, and he will repay! He himself will come and save us! Then blind people’s eyes will be opened, and dumb people’s ears will hear. Then the lame will leap like a deer, and the stammerer’s tongue will be clear, because water has broken forth in the desert, and a ravine in a thirsting land. And the waterless place will turn into marshes, and there will be a spring of water in the thirsty land; there birds’ happiness will be a dwelling of reed and marshes. A pure path will be there, and it will be called a holy path, and certainly no impure person will pass by there, nor will there be an impure path there, but those who are scattered abroad will walk on it; they will certainly not be misguided. And there will be no lion there, and certainly none of the evil beasts will come up to it or be found there, but rather a redeemed people will walk in it, those gathered because of the Lord; and they will return and come into Zion with happiness, and eternal happiness will be over their head. There will be praise and rejoicing, and happiness will overtake them; pangs and sorrow and groaning have fled away! (Isaiah 35:1–10 LXX)

After prophesying about this and clearly announcing the coming of God, the Word introduces signs and tokens of his virtuous actions when he says next: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then the lame shall leap like a deer, and the tongue of stammerers shall be clear. And these things were distinctly fulfilled during the advent of our Savior, Jesus Christ, when each of these statements found fulfillment, for in his divine and rejuvenating power he healed every sickness and infirmity. He healed not only the sufferings of their bodies with the word of his teaching but also of their souls. Still, even now throughout the whole world, among all the nations, there are those who, in their crippledness and blindness of soul, were once astounded at the lifeless and motionless statues. Illuminated by his light, the eyes of their souls are enabled to see what kind of gods these statues are, and so they eschew the superstition handed down to them from their ancestors and instead make known the one and only true God. And the dumb and those who were at first deaf to the divine words, through his grace they have now become versed in listening to the inspired words, and those who passed by the steps of the soul leaped up like “deer” and became like their teachers, whom the prophecy called “deer” a little earlier. And the tongue of stammerers, which “Satan bound” so that it would not acknowledge the true God, this tongue has learned to utter clear and articulate sounds. And one would not be incorrect to say that the stammerers are none other than “the wise men of this age,” who scarcely ever dare to think or say anything correct about God.

Eusebius of Caesarea, Commentary on Isaiah 35

It follows, No lion shall be there, namely our adversary the devil, who prowls about roaring [cf. 1 Pet 5:8], seeking how he might be able to enter the sheepfold of the Lord [cf. John 10:1, 10], and no evil beasts, his accomplices, shall go up by it. For the traces of the serpent cannot be found on the rock [cf. Prov 30:19]. But those shall walk by it who have been delivered from the chains of sins, and have been redeemed by the blood of the Savior, and have done penance, and have “come into Zion.” Of “Zion” we have quite often spoken: “You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem” [Heb 12:22]. May we not seek in a Jewish manner a golden Zion and bejeweled Jerusalem [cf. Rev 21:10–11, 19–21], which, according to the prophecy of Daniel was reduced to everlasting ashes [cf. Dan 9:26–27]?

And there shall be everlasting joy upon the heads of those who praise the Lord, that after they have overcome the world, they will be able to say with the Apostle and the prophet, “I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of justice” [2 Tim 4:7–8]; and “O Lord, You have crowned us as with a shield of your good will” [Ps 5:12]. Then, while joy and gladness increase, sorrow and groaning shall flee away, when He who rescues will come out of Zion [cf. Isa 59:20]. In accordance with the Apostle Paul, we interpret all these things in respect to the first coming of Savior; the Jews, however, and our Judaizers, relate them to the second coming, on the pretext of the one little line, They shall return and shall come into Zion with praise, longing for the blood of sacrifices and the servitude of all the nations and the beauty of women.

St. Jerome, Commentary on Isaiah 10.35

Patristic Wisdom: Looking to the Second Sunday in Advent

And a Rod will emerge from the root of Jesse, and a Flower will come up from the root. And God’s spirit will rest on Him, a spirit of wisdom and intelligence, a spirit of counsel and strength, a spirit of knowledge and piety. He will fill Him with a spirit of the fear of God; He will not judge according to reputation or reprove according to speech. Rather, He will render fair judgment to a humble one, and He will reprove the humble of the land; and He will strike the land with the word of his mouth, and with breath through His lips He will destroy ungodly things. And He will be girded at the waist with righteousness and enclosed with truth at his sides. And a wolf will feed together with a lamb, and a leopard will rest with a kid, and a little calf and a bull and a lion will feed together, and a small young child will lead them. And an ox and a bear will feed together, and they will be together with their young, and a lion will eat straw like an ox. And an infant child will lay its hand on an asp’s hole and on a bed of asps’ offspring. And they shall surely do no wrong, nor will they be able to destroy anyone on My holy mountain because the whole land was filled with knowing the Lord, as much water covers the seas. And in that day there will be the Root of Jesse and the One who rises up to rule nations; nations will put their hope in Him, and His repose will be honor. (Isaiah 11:1–10 LXX)

Properly speaking, there is only one man who may take away their reproach. Who is that man? Jesus, who according to the flesh rose out from the root of Jesse, “made from the seed of David according to the flesh, predestined Son of God in power according to the spirit of justification.” Indeed, “a rod rose out from the root of Jesse.” This rod is not the “firstborn of all creation.” This rod is not he who “in the beginning was with God, God the Word,” but the rod from the root of Jesse who was born according to the flesh. Therefore, “a rod rose out from the root of Jesse, and a flower came up out of his root.” Who is the flower, and what is the root? For both are one in the very subject. The difference, however, is of labors. For if you are a sinner, the flower is not for you, nor will you see the flower, who is from the root of Jesse; for the rod will come also to you in the same way as the disciple speaks of the rod and the flower. Indeed, about the rod he says: “What do you wish? Should I come to you with a rod?” But indeed, about the flower: “Or in the love of God and in the spirit of gentleness?” Therefore, a rod rose out from the root of Jesse for the one who is beaten with punishments, a rod for the one who is in need of rebuke, a rod for the one who has a need to be reproved. But indeed, a flower for the one who has already been instructed and is not in need of stern correction or certainly is not in need of punishments but has the strength now to begin to flower toward a perfect fruit. For first a flower is shown; then, after the flower, a rod is made into a fruit. “A rod rose out from the root of Jesse, and a flower arose out of his root.”

Origen, Homilies on Isaiah 3.1

And there shall be on that day clearly indicates that it will be during the prophesied time that this one who shall be raised “from the root of Jesse” himself shall arise, clearly indicating the resurrection from the dead, after which the “rulers and leaders of the nations” and nations shall hope in Him. For the king will not be from the Jews, as David and his successors were. But He will conquer Israel’s narrow quarters, and He will rule everywhere on the earth. And nations shall hope in Him, thus fulfilling the prophecy which was spoken by Moses: “A ruler shall not be wanting from Judah and a leader from his thighs, until the things stored up for Him come, and he is the expectation of nations.” And he brings the verse to a conclusion by saying: and His rest shall be honor, or, in the very apt phrase of Aquila and Symmachus: and his rest shall be glory. For after informing us about His first advent and birth among people and about everything in between until such an end as will be, he states: and His rest shall be glory. Not even mentioning His death, he speaks of His rest as glory and honor. For that was the end of our Savior’s dispensation among people. Our Savior Himself proved this when He said in the prayer to His Father: “Father, glorify Me with the glory which I had with you before the world was made.”

Eusebius of Caesarea, Commentary on Isaiah 11

Patristic Wisdom: Looking to the First Sunday in Advent

The word that came to Isaiah son of Amoz about Judea and about Jerusalem: That the mountain of the Lord will be evident in the last days, and the house of God at the top of the mountains; and it will be raised above the hills, and all the nations will come to it. And many nations will go and will say, “Come on and let us go up to the mountain of the Lord and into the house of the God of Jacob; and He will proclaim His way to us, and we will walk in it.” For a law will come out from Zion and a word of the Lord from Jerusalem. And He will judge between the nations and will refute a great people, and they will break up their swords into plows and their spears into sickles. And a nation will not take a sword against a nation, and they will no longer study to make war. And now, house of Jacob, come on, let us go to the light of the Lord. (Isaiah 2:1–5 LXX)

One can take the time to learn in what manner the prophecies of the call of the Gentiles should be understood and that they were fulfilled only after the coming of our Savior. The beginning of the prophecy is consistent with the reality that the Lord descended not only for the salvation of the Jewish race but also for that of all people, in announcing to all peoples and all the inhabitants of the earth, “Hear, all peoples, and let the earth and all in it listen.”

Eusebius of Caesarea, Proof of the Gospel 6.13

The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses. “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes. “And they shall beat their swords into plowshares, and their spears into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy. “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,” that is, the provocation of hostilities; so that you here learn that Christ is promised not as powerful in war, but pursuing peace. Now you must deny either that these things were predicted, although they are plainly seen, or that they have been accomplished, although you read of them; else, if you cannot deny either one fact or the other, they must have been accomplished in Him of whom they were predicted.

Tertullian, Against Marcion 3.21

Patristic Wisdom: Looking to the Last Sunday of the Church Year

Giambattista Tiepolo, The Crucifixion

And a great multitude of the people followed Him, and women who also mourned and lamented Him. But Jesus, turning to them, said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. For indeed the days are coming in which they will say, ‘Blessed are the barren, wombs that never bore, and breasts which never nursed!’ Then they will begin ‘to say to the mountains, “Fall on us!” and to the hills, “Cover us!” ’ For if they do these things in the green wood, what will be done in the dry?” There were also two others, criminals, led with Him to be put to death. And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left. Then Jesus said, “Father, forgive them, for they do not know what they do.” And they divided His garments and cast lots. And the people stood looking on. But even the rulers with them sneered, saying, “He saved others; let Him save Himself if He is the Christ, the chosen of God.” The soldiers also mocked Him, coming and offering Him sour wine, and saying, “If You are the King of the Jews, save Yourself.” And an inscription also was written over Him in letters of Greek, Latin, and Hebrew: THIS IS THE KING OF THE JEWS. Then one of the criminals who were hanged blasphemed Him, saying, “If You are the Christ, save Yourself and us.” But the other, answering, rebuked him, saying, “Do you not even fear God, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong.” Then he said to Jesus, “Lord, remember me when You come into Your kingdom.” And Jesus said to him, “Assuredly, I say to you, today you will be with Me in Paradise.” (Luke 23:27–43)

The superscription is written and placed above, not below the cross, because the government is upon His shoulders. What is this government if not His eternal power and Godhead? When asked, “Who are you?” He replied, “The beginning, who also speaks to you.” Let us read this superscription. “Jesus of Nazareth,” it says, “The King of the Jews.” The superscription is fittingly above the cross because Christ's kingdom does not belong to His human body but to His divine authority. The superscription is fittingly above the cross, because although the Lord Jesus was on the cross, He shines above the cross with the majesty of a king.

Ambrose, Exposition of the Gospel of Luke 10.112

Let us see, then, why one who is guilty of such misdeeds is so quickly promised paradise by the Savior while others with their many tears and frequent fasting only barely obtain the remission of their sins. The reason why, brethren, is significant and many-faceted. In the first place, this thief was so quickly converted by the fervor of his faith that he despised present suffering and prayed for future pardon, and he believed that it would be more beneficial to him to make a request with respect to eternal judgment than to petition concerning temporal punishment. For, remembering his misdeeds and acting penitently, he began to be anxious for what he hoped rather than to feel what he suffered. For, once believing in Christ, he would have been quite able to petition concerning present punishment, except that he had given more thought to the future. And then it is more meritorious from the point of view of grace that he believed in Christ the Lord on the cross; and the suffering, which constitutes a stumbling block for others, served to increase his faith. For the suffering of the cross was a stumbling block to many, as the Apostle says: But we preach Christ crucified, a stumbling block indeed to the Jews and foolishness to the Gentiles.

Rightly, then, does he merit paradise who considered the cross of Christ to be not a stumbling block but power, for the same Apostle says: to those Jews who have been called, Christ the power of God and the wisdom of God. Rightly indeed does the Lord also give paradise to him because on the gibbet of the cross he confesses the one whom Judas Iscariot had sold in the garden. This is a remarkable thing: the thief confesses the One whom the disciple denied. This is a remarkable thing, I say: the thief honors the One who suffers, while Judas betrayed the One who kissed him. Flattering words of peace are peddled by the one and the wounds of the cross are preached by the other, for he says: Remember me, Lord, when you come in your kingdom.

Maximus of Turin, Sermon 74: On the Thief 1–2

Patristic Wisdom: Looking to the Twenty-Third Sunday after Pentecost

“Because behold, the day comes, burning as a furnace, and it will consume them and all foreigners, and all the ones who do evil will become like straw, and the coming day will burn them up,” says the Lord Almighty. “And neither a root nor a branch will be left of them. And the sun of righteousness will rise for you, the ones fearing my name, and there will be healing in its wings. And you will come and leap like little calves from the band spreading forth. And you will trample the evil ones, because they will be like ashes under your feet, on the day that I will make,” says the Lord Almighty. “And behold, I am sending to you Elijah the Tishbite before the great and famous day of the Lord comes, who will restore the heart of a father to a son and the heart of a person to his neighbor, lest I should come and strike the land entirely. Remember the law of my servant Moses, as I commanded him in Horeb with all Israel, with commandments and decrees.” (Malachi 4:1–6 LXX)

This applies both to the first coming of our Savior and the second: in the first He rose like a kind of sun for us who were seated in darkness and shadow, freed us from sin, gave us a share in righteousness, covered us with spiritual gifts like wings, and provided healing for our souls. In the second coming for those worn out in the present life He will appear either in accord with their will or against it, and as a just judge He will judge justly and provide the promised good things. Just as the material sun in its rising awakens to work those in the grip of sleep, so in His coming He raises up those in the grip of the long sleep of death.

Theodoret of Cyrus, Commentary on Malachi 4.2

But since the Savior was the beginning of the resurrection of all people, it was fitting that the Lord alone should rise from the dead, by whom too the judgment is to enter the whole world, that they who have wrestled worthily may be also crowned worthily by Him, by the illustrious Arbiter. That is, He Himself first accomplished the course, and was received into the heavens, and was set down on the right hand of God the Father, and is to be manifested again at the end of the world as judge. It is a matter of course that His forerunners must appear first, as He says by Malachi and the angel, “I will send to you Elijah the Tishbite before the Day of the Lord, the great and notable day, comes; and he shall turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, lest I come and smite the earth utterly.” These, then, shall come and proclaim the manifestation of Christ that is to be from heaven; and they shall also perform signs and wonders; in order that people may be put to shame and turned to repentance for their surpassing wickedness and impiety.

Hippolytus, On the Antichrist 46

Patristic Wisdom: Looking to the Twenty-Second Sunday after Pentecost

Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God. Do you not remember that when I was still with you I told you these things? And now you know what is restraining, that he may be revealed in his own time. For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way. And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming.… But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle. Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace, comfort your hearts and establish you in every good word and work. (2 Thessalonians 2:1–8, 13–17)

Such is Paul's account. And we have reached the “falling away.” Men, that is, have fallen away from the true faith. Some proclaim the identity of Father and Son. Others dare to assert that one should believe Christ has come into existence out of nonexistence. Formerly heretics were quite evident, but now the church is full of masked heretics. For men have deserted the truth and want to have their ears tickled. Make a plausible case, and everyone is ready to listen to you. Talk of changing one's life, and everyone deserts you. The majority have fallen away from the sound doctrines and are readier to choose what is bad than to prefer what is good. So there you have the “falling away,” and the coming of the enemy is to be expected next. Meanwhile, he has begun to send out his forerunners here and there, so that the spoil may be prepared for him when he comes. Therefore, brothers, look to yourselves. Watch over your souls carefully.

The Antichrist just mentioned by Paul will come when the destined period of the Roman Empire has run its course and the subsequent end of the world is drawing near. Ten claimants to the empire will arise simultaneously, I suppose in different parts, but all wearing the purple at the same time. Antichrist will form an eleventh after them, having seized the imperial power by the use of magic arts. He will humble three of those who came to power before him and cause the remaining seven to be Caesars under him. At first he will feign mildness and will appear to be a learned and understanding man, with pretended prudence and kindness. Then he will take in the Jews, by making them suppose him to be their expected Messiah, by false signs and wonders produced by magical trickery. And afterwards his character will be written large in evil deeds of inhumanity and lawlessness of every kind, so as to outdo all wicked and godless men that were before him. He will display a murderous, most absolute, pitiless and unstable temper toward all people, but especially toward us Christians. He will act insolently for only three and a half years. Then he will be defeated by the second glorious coming from heaven of the only-begotten Son of God, our Lord and Savior Jesus, the true Christ. He will destroy Antichrist “with the spirit of his mouth” and commit him to the flames of hell.

Cyril of Jerusalem, Catechetical Lectures 15.9, 12

Patristic Wisdom: Looking to All Saints' Sunday

A hallelujah.

Sing to the Lord a new song.
        His praise is in the assembly of holy ones.
Let Israel be gladdened in the one who made him,
        and let the children of Zion rejoice exceedingly in their King.
Let them praise his name in dance;
        with tambourine and harp let them sing psalms to him,
because the Lord is well pleased with his people,
        and he will raise up the humble in salvation.
Holy ones will boast in glory,
        and they will rejoice exceedingly in their beds,
the heights of God in their throat
        and double-edged swords in their hands,
to enact vengeance among the nations,
        reproof among the peoples,
to bind their kings in fetters
        and those held in esteem among them in iron handcuffs,
to enact among them written judgment.
        This is glory to all his holy ones. (Psalm 149:1–9 LXX)

My brothers and sisters, my children, O seedlings of the Catholic Church, O holy and heavenly seed, O you that have been born again in Christ and been born from above, listen to me—or rather, listen to God through me: Sing to the Lord a new song. “Well, I am singing,” you say. Yes, you are singing, of course you’re singing, I can hear you. But don’t let your life give evidence against your tongue. Sing with your voices, sing also with your hearts; sing with your mouths, sing also with your conduct.

Sing to the Lord a new song. You ask what you should sing about the one you love? For of course you do want to sing about the one you love. You are asking for praises of his to sing. You have been told, Sing to the Lord a new song. You are looking for praise songs, are you? His praise is in the Church of the saints. The praise of the one to be sung about is the singer himself. Do you want to sing God his praises? Be yourselves what you sing. You are his praise if you lead good lives.

His praise, you see, is not to be found in the synagogues of the Jews, nor in the madness of the pagans, nor in the errors of the heretics, nor in the applause of the theaters. You ask where it is to be found? Look at yourselves, you be it. His praise is in the Church of the saints. You ask what to rejoice about when you are singing? Let Israel rejoice in the one who made him, and all he can find to rejoice about is God.

Augustine of Hippo, Sermon Preached at Carthage at the Ancestors 34.6

For the Lord has conferred benefits on his people. What greater benefit could he bestow than to die for the impious? What greater kindness than to blot out with his own blood the decree that stood against a sinner? What greater favor than to say, “I do not care what you have been. Become now what you were not”? The Lord has conferred benefits on his people by forgiving sins and promising eternal life. He is beneficent in turning back to himself one who is turned away, in aiding one who does battle, in crowning one who conquers. The Lord has conferred benefits on his people.

And he will lift up the gentle to salvation. The proud are uplifted too, but not to salvation. The gentle are raised up to salvation, but the proud in death, for, while the proud exalt themselves, the Lord humbles them, but the gentle humble themselves, and the Lord exalts them. He will lift up the gentle to salvation.

Augustine of Hippo, Expositions of the Psalms 149.9

Patristic Wisdom: Looking to Reformation Sunday

For the end, a psalm in the name of the sons of Korah, because of the hidden ways.

Our God is a place of refuge and strength,
        a helper when afflictions find us exceedingly.
On account of this, we will not fear when the earth is troubled
        and the mountains are transferred in the hearts of the seas.
Their waters roared and were stirred up;
        the mountains were troubled in his might.

Musical interlude

The torrents of the river gladden the city of God.
        The Most High sanctified his habitation.
God is in the midst of her. She will not be shaken.
        God will help her with his countenance.
The nations were stirred up; kingdoms fell.
        He gave his voice; the earth was afflicted.
The Lord of powers is with us.
        The God of Jacob is our helper.

Musical interlude

Come, see the works of the Lord,
        which he set as wonders upon the earth.
Removing wars until the ends of the earth,
        he will crush bow and shatter weapon,
        and he will burn shields with fire.
“Cease from action, and know that I am God.
        I will be lifted high among the nations.
        I will be lifted high in the earth.”
The Lord of powers is with us.
        The God of Jacob is our helper.

(Psalm 45 LXX [Psalm 46])

Do not flee, then, what you do not need to flee, and do not have recourse to him to whom it is unnecessary. But, one thing you must flee, sin; and one refuge from evil must be sought, God. Do not trust in princes; do not be exalted in the uncertainty of wealth; do not be proud of bodily strength; do not pursue the splendor of human glory. None of these things saves you; all are transient, all are deceptive. There is one refuge, God. ‘Cursed be the man that trusteth in man,’ or in any human thing.

Therefore, ‘God is our refuge and strength.’ To him who is able to say: ‘I can do all things in him,’ Christ, ‘who strengthens me,’ God is strength. Now, it is the privilege of many to say: ‘God is our refuge,’ and ‘Lord, thou hast been our refuge.’ But, to say it with the same feelings as the prophet is the privilege of few. For, there are few who do not admire human interests but depend wholly upon God and breathe Him and have all hope and trust in Him. And our actions convict us whenever in our afflictions we run to everything else rather than to God. Is a child sick? You look around for an enchanter or one who puts superstitious marks on the necks of the innocent children; or finally, you go to a doctor and to medicines, having neglected Him who is able to save. If a dream troubles you, you run to the interpreter of dreams. And, if you fear an enemy, you cunningly secure some man as a patron. In short, in every need you contradict yourself—in word, naming God as your refuge; in act, drawing on aid from useless and vain things. God is the true aid for the righteous man. Just as a certain general, equipped with a noble heavy-armed force, is always ready to give help to an oppressed district, so God is our Helper and an Ally to everyone who is waging war against the wiliness of the devil, and He sends out ministering spirits for the safety of those who are in need.

Since God is in the midst of the city, He will give it stability, providing assistance for it at the first break of dawn. Therefore, the word, ‘of the city,’ will it either Jerusalem above or the Church below, ‘The most High hath sanctified his own tabernacle’ in it. And through this tabernacle, in which God dwelt, He was in the midst of it, giving it stability. Moreover God is in the midst of the city, sending out equal rays of His providence from all sides to the limits of the world. Thus, the justice of God is preserved, as He apportions the same measure of goodness to all. ‘God will help it in the morning early.’ Now, the perceptible sun produces among us the early morning when it rises above the horizon opposite us, and the Sun of justice produces the early morning in our soul by the rising of the spiritual light, making day in him who admits it. ‘At night’ means we men are in this time of ignorance. Therefore, having opened wide our mind, let us receive ‘the brightness of his glory,’ and let us be brightly illumined by the everlasting Light, ‘God will help it in the morning early.’ When we have become children of light, and ‘the night is far advanced for us, and the day is at hand,’ then we shall become worthy of the help of God. Therefore, God helps the city, producing in it early morning by His own rising and coming. ‘Behold a man,’ it is said, ‘the Orient is his name.’ For those upon whom the spiritual light will rise, when the darkness which comes from ignorance and wickedness is destroyed, early morning will be at hand. Since, then, light has come into the world in order that he who walks about in it may not stumble, His help is able to cause the early morning. Or perhaps, since the Resurrection was in the dim morning twilight, God will help the city in the morning early, who on the third day, early on the morning of the Resurrection gained the victory through death.

Basil of Caesarea, Homilies on the Psalms 18:1–2, 5

Patristic Wisdom: Looking to the Nineteenth Sunday after Pentecost

After rising up that night, he took his two wives and the two maidens and his eleven children, and he crossed over the ford of Jabbok. And he took them and crossed over the brook and carried across all his things. Jacob remained alone, and a person wrestled with him until the morning. He saw that He could not prevail against him, and He touched the broad part of his thigh, and the broad part of Jacob’s thigh became numb when He wrestled with him. And He said to him, “Send me away, for the dawn has come.” He said, “I will not send You away, if You do not bless me.” He said to him, “What is your name?” He said, “Jacob.” And He said to him, “No longer will your name be called Jacob, but your name will be ‘Israel’ because you prevailed with God, and you are mighty with people.” Jacob asked and said, “Reveal to me Your name.” And He said, “Why do you ask My name?” And He blessed him there. And Jacob called the name of that place “Form of God,” for “I saw God face to face, and my life was spared.” (Genesis 32:22–30 LXX)

A man, Scripture says, wrestled with Jacob. If he is a mere man, who is he? Where did he come from? Why does he struggle and wrestle with Jacob? What had come between them? What had happened? What was the cause of so great a conflict and struggle as that? Moreover, why is it that Jacob proves to be the stronger even to the holding of the man with whom he was struggling? And why still, because the morning star was rising, is it he who, on that account, asks a blessing from him whom he held? It can only mean that this struggle was prefiguring that future contention between Christ and the sons of Jacob, which is said to have had its completion in the Gospel. For Jacob’s people struggled against this man and proved to be more powerful in the conflict, because they obtained the triumph of their own unrighteousness over Christ. Then, on account of the crime they had perpetrated, they began to limp very badly in the gait of their own faith and salvation, stumbling and slipping in their course. Though Jacob’s people proved superior by their condemnation of Christ, they still need His mercy and still need His blessing. Now, this man who wrestled with Jacob says to him. “Your name shall no longer be called Jacob, but Israel shall be your name.” And if Israel is a man who ‘sees God,’ then the Lord was showing in an elegant manner that he who wrestled with Jacob was not only man, but also God. Undoubtedly, Jacob saw God with whom he wrestled, though it was a man whom he held in his grip. That there might not remain any doubt, he himself gave the interpretation when he said: “For you have prevailed with God, and with men you are powerful.” That is why this same Jacob, understanding now the meaning of the prefiguration and realizing the authority of him with whom he had wrestled, called the name of the place where he had wrestled “Vision of God.” Furthermore, he added his reasons for giving his interpretation of God: “I have seen God face to face, and my soul has been saved.” For he saw God with whom he wrestled, as though he were wrestling with a man; but while as if victor he held the man, as an inferior he asked a blessing of him, as one would of God. Thus he wrestled with God and with man. Now if this struggle was then prefigured and has been actually fulfilled in the Gospel between Christ and Jacob’s people—a struggle in which the people proved superior, yet were found to be inferior because of their guilt—who will hesitate to acknowledge that Christ in whom this figure of a struggle was fulfilled was not only Man but also God, when that very figure of a struggle seems to have proved that He is both God and Man?

Novatian, On the The Trinity 19.8–14

Patristic Wisdom: Looking to the Eighteenth Sunday after Pentecost

You therefore, my son, be strong in the grace that is in Christ Jesus. And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. You therefore must endure hardship as a good soldier of Jesus Christ. No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier. And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. The hardworking farmer must be first to partake of the crops. Consider what I say, and may the Lord give you understanding in all things. Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel, for which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained. Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory. This is a faithful saying:

For if we died with Him,
We shall also live with Him.
If we endure,
We shall also reign with Him.
If we deny Him,
He also will deny us.
If we are faithless,
He remains faithful;
He cannot deny Himself. (2 Timothy 2:1–13)

What is the world but a sort of arena of continual strife? Wherefore also in the Apocalypse the Lord says, To him that overcomes will I give a crown of life; and Paul says, I have fought a good fight; and in another place, No man is crowned except he strive lawfully. He who institutes this combat is Almighty God. Now he who in this world offers a combat, does he not first provide all things which are necessary thereto, and prepare the chaplets of victory before he summons the athletics to contend for the prize; and all this that the conqueror may not suffer delay, but retire from the contest crowned with his reward? Now the rewards of man are the fruits of the earth and the lights of heaven; the former for the use of this present life, the latter for the hope of life eternal.

As a wrestler therefore he enters the lists last of all; he raises his eyes to heaven, he sees that even the heavenly creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. He sees that the whole creation groaneth in pain together, waiting for redemption. He sees that labor awaits us all. He raises his eyes, he sees the circlets of lights, he surveys the orbs of the moon and stars: For the just, who overcome, shall be as the stars in heaven. And he chastises his body, that it may not be his enemy in the combat, he anoints it with the oil of mercy, he exercises it with daily trials of virtue, he smears himself with dust, he runs to the goal of the course but not as uncertainly, he aims his blows, he darts forth his arms, but not into empty space, he strikes the adversary whom he sees not, for he has respect to Him alone to Whom all enemies give way, even those who are invisible, in Whose Name the powers of the air were turned aside. It is he therefore who poises the blow, but it is Christ Who strikes, it is he who lifts up his heel, but Christ Who directs it to the ground. Lastly, although Paul saw not those whom he struck, he was not as one that beats the air, because by the preaching of Christ he wounded those evil spirits which assaulted him. Rightly therefore did man, for whom a race was prepared, enter the course last, that he might be preceded by heaven which was to be, as it were, his reward.

Ambrose of Milan, Letter to Horontianus 43.4–5

Patristic Wisdom: Looking to the Seventeenth Sunday after Pentecost

The message that the prophet Habakkuk saw.
How long, O Lord, will I cry aloud,
        and you will not listen?
After being wronged, I will cry to you,
        and you will not save?
Why did you show me troubles and toils,
        to look upon distress and impiety?
A judgment has come against me,
        and the judge is receiving.
On account of this, the law has been rejected,
        and judgment is not brought to an end,
because an impious person oppresses the righteous;
        for this reason the judgment will come forth perverted.

I will stand firm on my watch,
        and I will go upon a rock,
and I will keep watch to see what he will say to me
        and what I should answer against my rebuke.
And the Lord answered me and said,
“Write a vision, and clearly onto a tablet,
        in order that the one who reads might pursue the things.
Because there is still a vision for the time,
        and he will appear at an end, and not in vain;
if he is late, wait for him,
        because one coming will be present, and he will not tarry.
If he draws back, My soul does not find pleasure in it,
        but the righteous one will live by My faith. (Habakkuk 1:1-4; 2:1-4 LXX)

The all-merciful and beneficent Father has [a heart for] those who fear him, and kindly and lovingly He bestows His favors upon those who come to Him with a simple mind. Therefore let us not be double-minded; neither let our soul be lifted up on account of His exceedingly great and glorious gifts. Far from us be that which is written, “Wretched are they who are of a double mind and of a doubting heart; who say, ‘These things we have heard even in the times of our fathers, but, behold, we have grown old, and none of them has happened unto us.’” You foolish ones! Compare yourselves with a tree; take the vine. First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; afterwards comes the sour grape, and then follows the ripened fruit. You perceive how in a little time the fruit of a tree comes to maturity. Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, “Speedily will He come, and will not tarry,” and “The Lord shall suddenly come to His temple, even the holy one, for whom you look.”

Clement of Rome, 1 Clement 23

Do not offer the words only to those now uncertain about these matters; instead, transmit the record of them in writing also to those coming later, since what will be said is applicable to the latter rather than the former, the prophecy taking effect after a long time. He then urges them also to look forward to the fulfillment, and have no qualms about the lapse of time beforehand. The import of the prophecy is true, so have no doubts, even if you do not see the fulfillment for a long period of time; it will definitely come to pass and not remained unfulfilled. The victim of a wavering attitude to the promises made by Me is unworthy of My care, whereas the one who believes in what is said by Me and lives a life in keeping with that faith will reap the fruit of life. Realize this, therefore, and accept in faith what is revealed to you.

Theodoret of Cyrus, Commentary on Habakkuk 2

Patristic Wisdom: Looking to the Sixteenth Sunday after Pentecost

Woe to those who disdain Zion,
        and to those who trust in the mountain of Samaria.
They picked the rulers of the nations,
        and they entered.
O house of Israel, walk, all of you, and see,
        and pass through from that place to Hamath Rabbah,
        and go down from that place to Gath of foreigners,
the nobles from all these kingdoms,
        if their borders are greater than your borders.
Those who are coming to a bad day,
        who are drawing near and holding false sabbaths,
those laying down to sleep upon beds of ivory
        and living luxuriously upon their beds,
and eating kids from the flocks
        and suckling little calves from the midst of herds,
those clapping to the music of the instruments,
        since they considered them as having stood and not as fleeting,
those drinking filtered wine
        and those anointing themselves with first-rate myrrh,
and they would not suffer anything
        because of the ruin of Joseph.
On account of this, now they will be captives
        from the beginning of the mighty ones,
and the neighing of horses
        will be removed from Ephraim. (Amos 6:1–7 LXX)

It is not that we esteem the crimes of the poor as less serious, but a greater hatred of your crimes strikes you, whom greater wealth has magnified. For what is the point of your being more illustrious in respect to public honor and wealth? It behooved you to have a greater zeal for religion. But now you strive to be rich no less in impiety than in money. Therefore, the lamentations will lay hold of you, but serious ones. For with respect to the divine judgment, some mercy may be applied to them that are of little account, “but the mighty shall be mightily tormented.” Therefore, among such great misfortunes of the lands, which experience such things either on account of lost strength or on account of the calamities that are already invading, you trust in the defenses and fortification of your locations (namely, in Zion and Samaria) thinking that you will be guarded against the wrath of the judge. Woe to you who are wealthy in Zion, and who trust in the mountain of Samaria, you nobles, heads of the people who enter the house of Israel with a great pomp. For you have never prostituted yourself more than in the time of adversities, so great was the greed for excess that filled you. When the power of your nation was already for the most part destroyed, nevertheless you swell with opulence and are abandoned to luxury within your besieged cities.

Julian of Eclanum, Commentary on Amos 2.6

The Lord now threatens for the reasons that the prophetic message lists above: because of those who sleep on ivory beds and frolic on their couches, who eat lambs from the flock and calves from the midst of the herd, who sing to the sound of the harp and drink wine in bowls, who anoint themselves with the best ointment. In addition to all this, they suffer in no way concerning the destruction of his people, the people begotten from the line of Joseph. And he says: Because they have done these sorts of things, now they will go away at the head of those who are transmigrating. And the meaning is: Punishment will not be put off until the future, nor is it prophesied about times far distant. What my word predicts has now fallen on them; it is about to come. They will go at the beginning of those transmigrating, that is, the princes and the powerful to whom he had said above: “Hear this word, you fat cows who are on the mountain of Samaria.” And again: “Woe to you who are wealthy in Zion and who trust in the mountain of Samaria; you nobles, heads of the peoples who enter the house of Israel with great pomp.” You who are first in riches will be the first to bear the yoke of captivity, according to what is written in Ezekiel: “Begin from my sanctuary.” Not from the holy ones, as many people think, but from the destruction of the temple, which was the holy place. For “the mighty will be tormented mightily,” and to whom more is entrusted more will also be demanded from him.

Jerome, Commentary on Amos 3.6

Patristic Wisdom: Looking to the Fifteenth Sunday after Pentecost

Amos the Prophet by Gustav Dore

Hear now these things, you who are destroying the poor man in the morning
        and are oppressing the beggars of the land,
who are saying, “When will the month passes
        and we will do business,
and the Sabbaths,
        and we will open the treasury,
to make a small measure, to increase the weight,
        and to make an unjust yoke,
to acquire beggars with silver,
        and a humble one for sandals,
        and we will trade from every kind of produce?”
The Lord swears by the arrogance of Jacob;
        He will not forget all your works. (Amos 8:4–7 LXX)

What shall be said to this by those of us who are buyers and sellers of corn, and watch the hardships of the seasons, in order to grow prosperous, and luxuriate in the misfortunes of others, and acquire, not, like Joseph, the property of the Egyptians, as a part of a wide policy, (for he could both collect and supply corn duly, as he also could foresee the famine, and provide against it afar off,) but the property of their fellow countrymen in an illegal manner, for they say, “When will the new moon be gone, that we may sell, and the sabbaths, that we may open our stores?” And they corrupt justice with divers measures and balances, and draw upon themselves the ephah of lead. What shall we say to these things who know no limit to our getting, who worship gold and silver, as those of old worshiped Baal, and Astarte and the abomination Chemosh? …

Join with us, divine and sacred person, in considering these questions, with the store of experience, that source of wisdom, which you have gathered in your long life. Herewith instruct your people. Teach them to break their bread to the hungry, to gather together the poor that have no shelter, to cover their nakedness and not neglect those of the same blood, and now especially that we may gain a benefit from our need instead of from abundance, a result which pleases God more than plentiful offerings and large gifts. After this, nay before it, show yourself, I pray, a Moses, or Phinehas today. Stand on our behalf and make atonement, and let the plague be stayed, either by the spiritual sacrifice, or by prayer and reasonable intercession. Restrain the anger of the Lord by your mediation: avert any succeeding blows of the scourge. He knows to respect the hoary hairs of a father interceding for his children. Entreat for our past wickedness: be our surety for the future. Present a people purified by suffering and fear. Beg for bodily sustenance, but beg rather for the angels’ food that comes down from heaven. So doing, you will make God to be our God, will conciliate heaven, will restore the former and latter rain: the Lord shall show loving-kindness and our land shall yield her fruit; our earthly land its fruit which lasts for the day, and our frame, which is but dust, the fruit which is eternal, which we shall store up in the heavenly winepresses by your hands, who presents both us and ours in Christ Jesus our Lord, to whom be glory for evermore. Amen.

Gregory of Nazianzus, Oration 16.19–20

Patristic Wisdom: Looking to the Fourteenth Sunday after Pentecost

For that reason, this is what the Lord says: “Look, I shall seek out my sheep and watch over them. Just as the shepherd seeks his flock on the day when there is darkness and a cloud in the midst of the separated sheep, so I will seek out my sheep and drive them away from everywhere they were scattered on the day of cloud and darkness. And I will bring them out of the nations and gather them from the countries and lead them into their land, and feed them on the mountains of Israel and in the valleys and in every dwelling place of the land. I will tend them in a good pasture, in Israel’s high mountain. And their sheepfolds will be there and they will sleep, and there they will rest in good delight, and they will feed in a rich pasture upon Israel’s mountains. I shall tend my sheep, and I shall give them rest, and they will know that I am the Lord.” This is what the Master, the Lord, says: “I shall seek the perishing and return the stray and bind up the crushed and strengthen the faint and guard the strong and tend them with justice.” And you sheep, this is what the Master, the Lord, says: “Look, I shall bring judgment between sheep and sheep, rams and he-goats. And was it not enough for you that you were grazing the good pasture and trampling the rest of your pasture with your feet, and drinking the stagnant water and stirring up the rest with your feet? And my sheep were grazing on the tramplings of your feet, and they were drinking water troubled by your feet!” ‘On account of this, this is what the Master, the Lord, says: “Look, I will judge between strong sheep and weak sheep. You kept pushing by your ribs and shoulders and you kept butting with your horns, and you were afflicting all the faint. But I shall save my sheep, and they will never again become plunder, and I shall judge between ram against ram. And I shall raise up one shepherd over them and he is shepherding them: my servant David; and he shall be their shepherd, and I, the Lord, shall become their God, and David a ruler in their midst; I, the Lord, have spoken. (Ezekiel 34:11–24 LXX)

We must ponder the fact that everyone, as much as he can, as much as he is in a position to, should strive zealously to make known to the Church he has undertaken to serve both the dreadfulness of the coming judgment and the sweetness of the kingdom. One who is not in a position to offer encouragement to everyone at the same time should instruct individuals, as much as he can, he should offer instruction in personal talks, he should seek for profit in the hearts of his children through simple encouragement. We must consider what was said to the apostles, and by the apostles to us: You are the salt of the earth. If we are salt, we should season the hearts of believers. You who are shepherds, consider that you are pasturing God’s flock. Of them the psalmist said: Your flock shall dwell in it. We often see a block of salt put out for brute animals; they are to lick it and be made better. A priest among his people should be like a block of salt in the midst of brute animals. A priest must be careful about what he says to individuals, to counsel each one in such a way that anyone associated with the priest may be seasoned with the taste of eternal life as if by contact with salt. We are not the salt of the earth if we do not season the hearts of those who hear us. One who does not withhold his preaching gives this seasoning to his neighbor. But then we truly preach what is right to others, if our words are revealed in our actions, if we ourselves are pierced by divine love, and if we wash away with our tears the stains of human life which we daily acquire, since we cannot live without sin. Then do we truly feel remorse if we diligently ponder the deeds of our ancestors so that when we have regarded their renown, our own lives may appear mean in our eyes. Then do we truly feel remorse, when we diligently examine God’s commandments, and strive to advance by the means we know those whom we reverence used for their own advancement.

Gregory the Great, Forty Gospel Homilies 19

Patristic Wisdom: Looking to the Thirteenth Sunday after Pentecost

“Because this command that I am commanding you today is not excessive nor far from you. It is not in the sky above, saying, ‘Who will go up for us into the sky and take it for us and upon hearing it, will we do it?’ Nor is it across the sea, saying, ‘Who will go over for us to the other side of the sea and take it for us and make it audible to us, and we will do it?’ The word is very near you, in your mouth and in your heart and in your hands to do it. See now, I have given before you today life and death, good and evil. If you listen to the commands of the Lord your God that I am commanding you today, to love the Lord your God, to walk in all his ways, to keep his ordinances and his judgments, then you shall live and become numerous, and the Lord your God will bless you in all the land into which you are entering there to take possession of it. And if your heart turns away and you do not listen, and in wandering you worship other gods and serve them, I declare to you today that you shall certainly be destroyed, and you shall be not long-lived on the land into which you are crossing over the Jordan there to take possession of it. I call to witness against you today both heaven and earth. I have given life and death before you, the blessing and the curse; you should choose life in order that you may live, you and your descendants, to love the Lord your God, to listen to his voice and to be close to him. For this is life for you and the length of your days, for you to dwell on the land that the Lord swore to your fathers, Abraham and Isaac and Jacob, to give to them.” (Deut 30:11–20 LXX)

Behold, man, you have before you ‘Water and fire, life and death, good and evil,’ heaven and hell, the legitimate king and a cruel tyrant, the false sweetness of the world and the true blessedness of paradise. Power is given to you through the grace of Christ: ‘Stretch forth your hand to whichever you choose.’ ‘Choose life, that you may live’; leave the broad way on the left which drags you to death, and cling to the narrow path on the right which happily leads you to life. Do not allow the wideness of that road on the left to keep you or give you pleasure. To be sure, it is spacious and level, adorned with different kinds of flowers; but its flowers quickly fade and even between the flowers poisonous serpents frequently lie hidden, so that when you hurry on to these false joys you are struck by their deadly venom. This way is spacious, but it is not long. You pay attention to the kind of road you are walking, and do not notice what kind of a land you are reaching. If you listen to me, you withdraw yourself from death, for if you do not believe in Christ you will perish in hell, as the Lord Himself said in the Gospel: ‘Wide and broad is the way that leads to death, and many there are who enter that way.’ Truly, it gives pleasure for a time, but it deceives for all eternity. On the other hand, the road on the right should not sadden or frighten you: it is indeed narrow, but it is not long. The rejoicing on the wide path does not last long, and neither does the labor on the narrow way; after a short, broad path the former drags one into eternal straightened circumstances, while after brief difficulties the latter leads to endless bliss.

Caesarius of Arles, Sermon 151.5

Patristic Wisdom: Looking to the Twelfth Sunday after Pentecost

Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely. And behold, there was a certain man before Him who had dropsy. And Jesus, answering, spoke to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath?” But they kept silent. And He took him and healed him, and let him go. Then He answered them, saying, “Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?” And they could not answer Him regarding these things. So He told a parable to those who were invited, when He noted how they chose the best places, saying to them: “When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honorable than you be invited by him; and he who invited you and him come and say to you, ‘Give place to this man,’ and then you begin with shame to take the lowest place. But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, go up higher.’ Then you will have glory in the presence of those who sit at the table with you. For whoever exalts himself will be humbled, and he who humbles himself will be exalted.” Then He also said to him who invited Him, “When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. But when you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.” (Luke 14:1–14)

For a Pharisee, of higher rank than usual, invited Jesus to a banquet: and He, although He knew their malice, went with him, and dined in their company. And He submitted to this act of condescension, not to honor His inviter, but rather to benefit those in whose company He was, by such words and miraculous deeds as might lead them to the acknowledgment of the true service, even that which is taught us by the gospel. For He knew that even against their will He would make them eyewitnesses both of His power, and of His more than human glory, if perchance even so they might believe that He is God and the Son of God, Who assumed indeed our likeness, but continued unchanged, nor ceased to be that which He had been.…

What benefit then He has here too discovered for us, we learn from the passage now read. For He was dining on the sabbath day with one of the Pharisees, at his special request. And his purpose in so doing, and motive we explained unto you when last we met together. But inasmuch as He saw certain of those who were invited foolishly seizing the uppermost seats as a thing of importance, and worth the taking, and that they were eager after vainglory, for the benefit both of them and us He utters an urgent warning, saying; “When you are bidden of any one, seat not yourself at the head of the seat, lest a more honorable man than you be bidden of him, and when he that bade you and him comes, he say unto you, Give this man place; and then you begin with shame to take the lowest place.”

Now such things may seem perchance to some to be but trifling matters, and not worthy of much attention. But when any one fixes upon them the eye of his mind, he will then learn, from what blame they deliver a man, and how great orderliness they produce in him. For in the first place to hurry inconsiderately after honors neither suitable, nor due to us, shews us to be foolish, rude, and arrogant, seizing what is not fitting for us, but for others rather, who are greater than and superior to ourselves. Whoever he be that thus acts, is hated, and often too becomes an object of ridicule, when he has to restore to others, and that often against his will, the honor which in no respect belongs unto him. “For when, He says, a more honorable man than thou comes, he that bade thee and him will say, Give this man place.” O! what great ignominy is there in having so to do! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized; for he had no right to take it. But the modest and praiseworthy man, who might without fear of blame have claimed the dignity of sitting among the foremost, seeks it not, but yields to others what might be called his own, that he may not even seem to be overcome by vainglory; and such an one shall receive honor as his due: for he shall hear, He says, him who bade him say, “Come up here.”

Cyril of Alexandria, Commentary on Luke Homily 101, 102

Patristic Wisdom: Looking to the Eleventh Sunday after Pentecost

And He went through the cities and villages, teaching, and journeying toward Jerusalem. Then one said to Him, “Lord, are there few who are saved?” And He said to them, “Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able. When once the Master of the house has risen up and shut the door, and you begin to stand outside and knock at the door, saying, ‘Lord, Lord, open for us,’ and He will answer and say to you, ‘I do not know you, where you are from,’ then you will begin to say, ‘We ate and drank in Your presence, and You taught in our streets.’ But He will say, ‘I tell you I do not know you, where you are from. Depart from Me, all you workers of iniquity.’ There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out. They will come from the east and the west, from the north and the south, and sit down in the kingdom of God. And indeed there are last who will be first, and there are first who will be last.” (Luke 13:22–30)

Let us listen therefore to the Savior’s words, which He addressed unto those who wanted to learn, whether they be few who are saved: and to whom the Savior answered, “Strive to enter in by the strait door.” Now this reply may seem perhaps, to wander from the scope of the question. For the man wanted to learn, whether they be few who are saved: but He described unto him the way whereby he might be saved himself, saying, “Strive to enter in by the strait door.” What reply then do we make to this objection? We answer as follows; that it was the custom of our common Savior Christ to meet His questioners, not of course according to what might seem good to them, but as having regard to what was useful and necessary for His hearers. And this He especially did when any one wanted to learn what was superfluous and unedifying. For what good was there in wishing to learn, whether there be many or few that be saved? What benefit resulted from it to the hearers? On the contrary it was a necessary and valuable thing to know in what way a man may attain to salvation. He is purposely silent therefore with respect to the useless question which had been asked Him, but proceeds to speak of what was essential, namely, of the knowledge necessary for the performance of those duties by which men can enter in at the strait and narrow door. For this He has also taught us in another place, saying; “Enter in at the strait door: for wide is the door, and broad is the way that leads to destruction, and many are they that go in thereby. For strait is the door, and narrow is the way that leads unto life, and few are they that find it.”

Cyril of Alexandria, Commentary on Luke 99

I must, however, on my side, dispel one fond conceit by another, and contend with even leaven is suitable for the kingdom of the Creator, because after it comes the oven, or, if you please, the furnace of hell. How often has He already displayed Himself as a Judge, and in the Judge the Creator? How often, indeed, has He repelled, and in the repulse condemned? In the present passage, for instance, He says, “When once the master of the house is risen up;” but in what sense except that in which Isaiah said, “When He arises to shake terribly the earth?” “And hath shut to the door,” thereby shutting out the wicked, of course; and when these knock, He will answer, “I know you not whence ye are;” and when they recount how “they have eaten and drunk in His presence,” He will further say to them, “Depart from me, all ye workers of iniquity; there shall be weeping and gnashing of teeth.” But where? Outside, no doubt, when they shall have been excluded with the door shut on them by Him. There will therefore be punishment inflicted by Him who excludes for punishment, when they shall behold the righteous entering the kingdom of God, but themselves detained without. By whom detained outside? If by the Creator, who shall be within receiving the righteous into the kingdom? The good God.

Tertullian, Against Marcion IV.30